5937 



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are (Caesar's ; atti mttn (Sod tlje ttjittgs 
that are (guifs. 



THE SERMON 
Preached at the Consecration of 
The Right Reverend Alfred Harding, d.d. 

Bishop of Washington 



ar? (&w?bux*8; atti* tmto % tljtttgs 
ll]at ar? 'a. 

Stye §>entt0tt 

Preached at the Consecration of 

The Right Reverend Alfred Harding, D.D. 

BISHOP OF WASHINGTON 
By 

The Rt. Rev. Charles E. Woodcock, D.D. 

BISHOP OF KENTUCKY 
At 

Trinity Church 
In the City and Diocese of Washington 

©If* JtaBt nf t\\t ttantarmim cf Paul, A. 8. 1909 



Publi0l??i> anb Bistnhaists bg 
tljc d^aptn- of Washington (Call|coral 



Press of Byron S. Adams, 
Washington, D. C. 



SERMON BY 
RIGHT REVEREND CHARLES E. WOODCOCK, D.D. 

Bishop of Kentucky 

"Render therefore unto Caesar the things which 
are Caesar's; and unto God the things that are 
God's/' St. Matthew 22:21. 

npO those who cannot distinguish in things that 
differ the possibility of opposites without 
antagonism, the contact of higher and lower with- 
out discord, there is presented a condition which 
holds out little hope of either peace or understand- 
ing. When, however, there is a disposition to make 
controversy out of matters which are complemen- 
tary, then a wrong attitude breeds disagreement 
and irruption. Such, indeed, was the position as- 
sumed by those who came to our Lord, not for 
guidance, but to entangle Him in an argument. 
The case which they presented, and had already 
prejudged, related to the payment of tribute to 
Caesar. Who were His questioners and what was 
their object? On the one hand was the Pharisee, 
unwilling to render to Caesar the things due to 



4 



Caesar ; on the other the Herodian, refusing to God 
the things that belonged to God. Neither would be 
satisfied with an answer which harmonized the duties 
which they had set in opposition. Their object 
was to have Christ fall a victim to their plot. One 
cared not for Caesar, while the other cared not for 
God. Neither did they love each other, nor have 
anything in common ; the only thing they cared for, 
in their loveless coalition, was to defeat the Master. 
If Christ should condemn the payment of tribute to 
Caesar, then they could accuse Him of being a trai- 
tor; but if, on the other hand, He sanctioned it as 
an obligation, they could denounce Him for treach- 
ery to His race and to His religion. 

Here was a dilemma from which there appeared 
no loophole of escape. Our Lord met this apparent 
clash of duties by recognizing a clear distinction and 
resolving them into a higher unity. There is a duty 
to the Emperor, there is a duty also to God — neither 
may be disregarded without impairing the other. 
"Render therefore to Caesar the things which are 
Caesar's; and to God the things that are God's." 
How little they recked that had they given heed to 
Christ's teachings, they might have escaped the 
calamitous days which followed. For they might 
have been spared the "Jewish war, the destruction of 
Jerusalem and the downfall of their nation." In vain 
had the Saviour sorrowfully warned them, saying 



5 



"If thou hadst known, even thou, at least in this 
thy day, the things which belong to thy peace; but 
now they are hid from thine eyes. For the day shall 
come upon thee that thine enemies shall cast a trench 
against thee, and compass thee round, and keep thee 
in on every side, and they shall lay thee even with 
the ground." 

No wiser answer could have been given than that 
which our Lord gave to His questioners. It is time- 
less in its application, for it is the universal solvent 
of all perplexing questions relating to Church and 
State, as well as to all social and spiritual relations. 
If men would heed the principle here laid down, 
there would be no clash of duties, no absorptions 
which lead to the confusion or neglect of either the 
higher or the lower responsibilities. Political obli- 
gations must arise where political rights are enjoyed. 
These have a claim upon us from which there is no 
escape save through dishonor. But while they have 
high claim upon us they are not the only requisites 
nor the highest demands. Caesar assesses us, God 
claims us. Thus, while the secular and the spiritual, 
perforce, ever must be in contrast, it is man, and 
not God, who puts them in conflict. Obedience to 
duty need not, and rightly understood, cannot lead 
to a clash of duties. Loyalty as a citizen in no way 
interrupts or inhibits faithfulness as a Christian. 
Nor, conversely, does fidelity as a Christian impede 



6 



the action, liberty, and obedience of a citizen. 
Tribute is paid to Caesar, worship rendered to God 
— these duties are not identical, neither are they 
antithetic, nor antagonistic. The one is the com- 
plement of the other, their unity is in co-ordination, 
yet are they forever divisible ; for in no instance may 
one duty be offered as an equivalent nor as a substi- 
tute for the other. "Man is lord of all below him, 
and witness to all above him" ; he may by yielding 
to the lower, and confounding his duties, cease to 
hold his sovereignty; thus becoming slave to all be- 
low him and false witness to all above him. No man 
can escape his twofold obligations, namely, to 
Caesar and to God. 

I. This general truth can be particularized and 
brought close home to ourselves. For who is Caesar ? 
What does Caesar demand? Caesar levies upon the 
things that are yours, the things which you can and 
are expected to pay. This is no voluntary acquies- 
cence, it is an obligation and exists as a liability. 
There is an application of this principle to our own 
times ; it is this — a man's duty to the world. Let us 
not haggle or delay over niceties or subtleties of 
definition — a man's duty to the world can be neither 
partial nor partisan ; it is comprehensive and sincere 
in all he owes to the State and to society. I would 
speak of two things to be rendered to Caesar, the 
first is our loyalty. This is expressed in : 



7 



1. The pride of citizenship. A nation, like an 
individual, has a character, and by that character 
it is known, by that character it will be judged, and 
by that character it will stand or fall. What is the 
character of a nation? It is the combined or com- 
posite character of all its people. The call to man- 
hood is the cry of every age, and the pride of citi- 
zenship is the justification of that manhood. So im- 
portant is this trust as to determine the civilization 
of a nation by the character of its people. "The 
true test of civilization," says Emerson, "is not the 
census, nor the size of cities, nor the crops — no, but 
the kind of man the country turns out." 

No nation will long survive whose people have 
lost their veneration for the past and their rever- 
ence for the present. We are told that "recollection 
is the basis of national greatness." If this be true, 
then there is also a present-day truth, that traditions, 
worthy of preservation, must be capable of transla- 
tion into the living thought of today. Our inherit- 
ance of the past is a solemn trust — it is ours for 
today to make it worthy of our children's keeping 
tomorrow. Our liberties and our institutions — bap- 
tized with fire and consecrated by blood and sacri- 
fice — have been won at too great a cost, and remain 
too sacred, ever to be profaned by lanquid indiffer- 
ence or soulless disesteem. We have inherited a 
blessing, and we stand as pledges to our forefathers 



8 



and guardians for our children that we will honor 
our heritage by a loyal rendering to the State the 
things which belong to the State. "The glory of the 
children are their fathers." 

In the face of all this, shall we pause to inquire, 
is American manhood declining? Is the sense of 
honor and fair dealing less keen and alert? Is the 
modern type of citizenship less heroic, less virile, 
less patriotic than that which graces the annals of 
the past? Such charges have been frequently inti- 
mated; against their sweeping inclusiveness it is 
not untimely nor out of place to enter our protest and 
dissent. 

Furthermore, we are told by those, to whom the 
telling of it is like a sweet morsel rolled under the 
tongue, that we cannot much longer maintain our 
institutions; that commercialism runs riot in the 
United States; a commercialism that denotes ten- 
dencies toward hard and crafty selfishness, toward 
greed and infamous chicane, and the deliberate 
sacrifice of the rights of others. We are informed 
that we look upon money as king, and that the 
money kings are casting a blight on the morals of 
public servants, and creating all manner of tempta- 
tion and jobbery. We have read : "You Americans 
are not to be trusted, you water your stocks, you 
embalm your beef, you adulterate your food." And, 
as a further indictment, we are said to entertain a 
cynical contempt for our Constitution. 



9 



Candor compels us to admit that in some instances 
these arraignments have been established as true. 
But all these accusations are not true, nor are any of 
them true of all our citizens. Honesty should com- 
pel the pessimist at home or abroad to admit that 
these indictments are not true of all Americans, and 
that they are, by no means, confined to America. If 
there be any nation in all the world that is without 
sin, let her be the first to cast a stone at America. 
We cannot answer a sneer, neither can we hope to 
appease an evil spirit of envy, nor satisfy an attitude 
of incurable suspicion. 

As a people we have no shame for the past, 
neither have we fear of the present, nor misgiving 
for the future. The spirit of our fathers has not 
died out within us; for we recall "the rock whence 
we are hewn, and the pit whence we are digged." 

The present day has been characterized as an age 
of corruption, an era of greed, of graft, and of 
grossness, with all its attendant disrespect for law 
and lack of moral integrity. The superlatives of 
criticism and hyper-criticism have been exhausted. 
We should be blind indeed, if, in individual cases, 
we could not appreciate that flagrant disregard of 
law and morality have justified honest and com- 
petent judgments against them. Notwithstanding, 
this is not so much an age of corruption as it is an 
age of exposure, which, if the signs fail not, will 



10 



merge into an age of reform. We are living in times 
when men are insisting upon the invincibility of 
truth, obedience to law, and the authority of State. 
This is an age when justice is not blind, and where 
law is sufficiently strong to see that no guilty man 
may dare to put himself above law. It is an era 
which holds a man responsible for his acts, and this 
is still a land where wealth and position, party and 
pull, combined, are not powerful enough to protect 
the wrongdoer. Any apparent exception is but 
accumulating wrath in the day of visitation. We 
have not lost our faith and confidence in the future 
of this land, nor in the inviolability of its institu- 
tions. For this beloved land is, and under God ever 
shall be, "the people's government, made for the 
people, made by the people, and answerable to the 
people." Greed and scandal may distress and dis- 
turb, new problems and fresh dangers press upon 
us for solution, but above all rises this conviction, 
that though "evils often conquer they never tri- 
umph." Behind all honor and truth there is a 
nation loving honor and truth. While that remains 
true, no American will ever be stronger than his 
government; and no American has lived, does live, 
or shall live, who dares defy, with impunity, the law 
of the land, or the "jury verdict" of public opinion. 
Fear may lead to slander, and the pessimist has had 
his day. As for ourselves, no ephemeral attachment 



11 



cements us to the destinies of this republic. We shall 
render to our country the things which belong to 
our country. Our love and our loyalty never will 
permit us to apologize for our being Americans. A 
good American must first of all believe that America 
is good enough for Americans. Should he, however, 
fail in this belief, then all good Americans believe 
that America is too good for him. "Is it lawful to 
pay tribute to Caesar?'' Away with this sophis- 
try ! It is poor religion and hollow citizenship which 
have no trust in God and no love of fatherland. The 
standard of a man's worth and his loyalty in this 
land is his unsullied and unassailable American citi- 
zenship. 

2. The second duty to the nation is Respect for 
law. Obedience to law is the highest test of citizen- 
ship. There is no bondage or tyranny in this re- 
quirement. There is only one liberty and that is obe- 
dience. A man is entitled to the benefit and protec- 
tion of law who observes law. Obedience is rever- 
ence and respect for the institutions of a country. 
It is one of the finest tests of patriotism to appreci- 
ate that a man's liberty is proportioned to his obe- 
dience, for, as has been said, "liberty is not doing 
what you like, but liking what you do." If, per- 
chance, it should seem a trite saying, it is none the 
less true, that the patriotism of peace is as searching 
a test of citizenship as the patriotism of war. No 



12 

nation and its government are founded solely on a 
constitution and a code. These alone never could 
make a government or a nation. There is an under- 
lying basis, and it is this : Government consists not 
in the consent of the governed, but in the govern- 
ment's faith that its citizens will be obedient to law ; 
that they will respect the rights, the liberties, the 
lives, and the property of their fellowmen. The 
nation is safe within itself when it may trust the 
loyalty and the integrity of its people, 

Respect for law takes no advantage of the mis- 
takes of law. It boasts of no skill to drive a four-in- 
hand through any statute. A good citizen is more 
concerned with observance than with questions of 
law. He holds, with O'Connell, that "Nothing is 
politically right which is morally wrong." For we 
no longer "leave the ten comandments behind when 
we cross the Mississippi River." Nor is the golden 
rule today an "iridescent dream." 

If we would endow this country, but not with 
gold; if we would make her strong, but not with 
army and navy alone; if we would give her honor 
in the eyes of all the nations, but not because of her 
size, her resources and her material successes, then 
let us teach and live and illustrate an allegiance that 
is not ashamed of obedience to, and respect for law. 
Let this become a land where politics shall become 
a vocation; a land where public service shall be es- 
teemed a personal honor; a land where all that 



13 



is tricky, veneered, and corrupt shall be thrown to 
the moles and the bats ; a land where the poorest may- 
have their full rights and the rich suck thereout no 
advantage ; a land where the life of man is safe and 
the honor of woman revered — and that land is our 
land, for, God bless her, it is America! 

"God give us men. A time like this demands 
Strong minds, great hearts, true faith and ready 
hands; 

Men whom the lust of office does not kill; 
Men whom the spoils of office cannot buy; 
Men who possess opinions and a will ; 
Men who have honor — Men who will not lie ; 
Men who can stand before a demagogue 
And scorn his treacherous flatteries without wink- 
ing; 

Tall men, sun-crowned, who live above the fog 
In public duty and in private thinking." 

II. In the next place, we turn from the things that 
are Caesar's to the things that are God's. Who is 
God and what does God demand ? Something more 
than can be satisfied with the currency of Caesar, 
yet something which every man owes God, else 
would it not be a duty. You can satisfy Caesar with 
what you have ; you can satisfy God only with what 
you are— a coin for Caesar, a character for God. 



14 



What does a man owe to God ? What is the nature 
of this obligation? While it is truly a debt, yet it 
reaches its perfection, only, when it becomes a free- 
will offering. The image and superscription of 
Caesar are stamped on a coin, the image and super- 
scription of God are stamped on the soul. Man is 
more representative of God than a whole universe. 
The child is related to the father. What, therefore, 
a son of God renders to God can be rendered to no 
one else. To God, then, the things that are God's. 
I turn to speak of but two. 
1st. Love. 

The world may define love as a sentiment; the 
Gospel reveals it as a principle. W'e are to render 
to God something in kind as nearly as we can ex- 
press the definition of love. "We love Him because 
He first loved us, and gave Himself for us." To 
love God for His own sake is the height of love. 
The height of love has never been reached and the 
depth of it never has been sounded. Love is not 
an offering which we invent or something new which 
we have discovered. It is the answer of our heart 
to God's heart, and connects our life with God's 
life. "We know that He abideth in us by the spirit 
which He hath given us." Were this love but a 
sentiment, it would perish ; were it only affection, it 
would change ; but as a divine principle it keeps us 
in touch with the Divine. 



15 



Love is the compelling force behind all duties, 
interpreting them and exalting them into Heaven- 
born privileges. Thus prayers and sacraments and 
worship are not incidentals, for they are essential 
parts, they are inherent necessities of the spiritual 
life. Love renders these as the things that are God's. 
Formalism offers them as obligations, but love offers 
them as gifts. 

In his loyalty to Caesar the modern Herodian 
would be satisfied to comply with that which appeals 
to the world. He would build libraries, colleges, 
gymnasiums and hospitals, and stop there. He has 
paid his tribute to Caesar in his duty to the world. 
So far he has done well, but he has fulfilled only 
part of his obligations. "This ought he to have done 
and not leave the other undone." 

But the Church, for love of God, and as a free 
will offering, is inspired to build, here, at the Na- 
tion's center, a temple to the glory of God. Here 
where men come to make the laws of Caesar shall 
daily be heard the laws of God. If men have ears to 
hear, then will the laws of Caesar require less amend- 
ment because of the knowledge of the laws of God 
which are incapable of restatement. The temple of 
Caesar and the fane of God, ever within sight, stand 
for two immutable principles — Man's duty to man, 
and Man's duty to God. One is not complete with- 



16 



out the other; each has its sphere without clash or 
contradiction. 

Here then will stand the city of God as a beacon 
on a hill, not to look down upon the things of men, 
but to teach men to look up into the face of God. 
To teach them that humanity has its only true inter- 
pretation in Jesus Christ. To admonish them that 
"righteousness exalteth a nation." To call atten- 
tion in the strife of parties and the struggle of 
policies "as much as lieth in you, be at peace with 
all men." In this unique position, and with its pecu- 
liar coign of vantage, this Cathedral will minister 
not merely to W ashington, but to the nation, and to 
all nations. It will have a mission as wide as 
America and all her possessions, even to isles beyond 
the seas. Truly this was royally conceived and 
rightly named a National Cathedral, and when men 
shall give heed, they shall find that "this is none 
other than the House of God." Here let men learn 
that "God is no respecter of persons," but that "He is 
found of them that diligently seek Him." Here let 
Caesar gaze, and let the world "read, mark, learn 
and inwardly digest," "what doth the Lord require 
of thee but to do justly, and love mercy, and walk 
humbly with thy God." 

It is not in parenthesis that we would at this point 
laud and commemorate the titanic labors of him 
who, under God, was inspired and instrumental in 



17 



laying this Cathedral Foundation on broad and sure 
lines. The late and widely beloved Bishop of Wash- 
ington had a vision — a vision that was a revelation. 
With a faith that never faltered, with a courage that 
never wearied, with energy unabated, he "rendered 
unto God the things that are God's." Truly, in- 
deed, we may say of him, "though full of cares and 
full of years, of neither weary, but full of hope and 
full of heaven." "May light perpetual shine upon 
him!" 

2. The second free-will offering is service. Love 
is placed before service because he who does not 
love will never understand. We are more willing 
to give God our energies than our worship. We 
are too prone to think that it is as holy to work as 
to pray. There may be emergencies where this is 
true, but anything less than prayer never can be true 
as a substitute for prayer. Prayer will keep a man 
up to his work ; but work has too often enticed a man 
to cease from prayer. 

Love gives a motive for service. What is ser- 
vice ? It is the fruit, and, if we be not too timid, the 
sacrament of our love. Work uninspired turns to 
drudgery; but love is a compelling power which 
finds rest in service. "The sign of a saint is not 
perfection, it is consecration." A man should give 
God his service as he gives Him his love. There is 
too much work which satisfied us with something 



18 



less than God Himself. Caesar compels us; God 
invites us. W e may so render unto Caesar that there 
is nothing left for God. Demas still lives and has not 
lost his love for this present world. We may so work 
as to live down to the life of the men around us be- 
cause we fail to live up to the life of God within 
us. Men may so live and work that it were for their 
interests that there were no God. 

Service commits us to some personal work for 
God wherein we are not ashamed, even in the Court 
of Caesar, to be identified with God. There is no 
love and little effectiveness when our religion costs 
us less than any other thing in life. Nothing is 
easier to deny than something which we have not 
experienced. 

The service which a man offers God is the proof 
of how far the truths of God have permeated his 
soul. "You do not judge a man by the height to 
which he holds his religion, but by the height to 
which that religion holds him." You do not measure 
a man by the length of his creed, but by the depth of 
it, by the depth to which it has penetrated his heart, 
moulded his character and controlled his conduct. 
"We do not talk great things," said Cyprian, "we 
live them." "A man should talk no louder than he 
lives"; it is deeds which speak where words are 
dumb. 

Service to God is not complete in civic and social 



19 



righteousness. That may be so expressed that it 
belongs to Caesar, and as Caesar's should bear his 
superscription. Social and civic righteousness we 
should aim at, but not as being the sum of right- 
eousness. If it ring true, it is the extension and ex- 
pression of Godly righteousness. There may be social 
and civic reform, but Godly righteousness carries it 
a step further, to its rightful conclusion, and that is 
social and civic redemption. To confine righteous- 
ness to Caesar would be to mistake a part for the 
whole, and may end first in cant, and then in hyp- 
ocrisy. Whose is the image and superscription? 

God's claim upon us is not to be overlooked be- 
cause Caesar collects his tribute. Service means to 
help God to save the world. Service, if it wants 
to find a way, can find a way if it really wants, to 
make the world nearest to us brighter, more whole- 
some, more resonant with things of God. The 
highways and the lanes are full of men needing us, 
stretching out unseen hands, and sending forth un- 
heard cries for help; the widow and the fatherless 
are in distress and unvisited; myriads are in prison 
and no one minister unto them. Is Caesar still hold- 
ing court? Let our Christianity utter a message 
in its own name to a world of fellowmen. Let our 
service for love of God, find a way to lift up the 
fallen, cheer the despairing, and comfort the broken 
hearted. It can lift up the weary hands and 



20 



strengthen the feeble knees. It can rescue the out- 
cast and stop the grinding of the face of the poor. 
It can say to gossip, "You are not only cruel but 
you are false;" and to slander, "Cease from lying 
lips." It can say to bribery and corruption, to vice 
and lust, "Choose ye this day between reform or 
banishment." And all this not because social amelio- 
ration, civic righteousness, and philanthropic sym- 
pathies are in the air, but because God Himself rules, 
and we "Serve the Lord Christ." Put God before 
all things and your service will not get mixed with 
duties to Caesar. You will not honor Caesar less 
for loving God more. Do all things worth doing, 
but on the truest basis, from the highest motive, 
through the deepest inspiration — then try the spirits 
whether they be of God. We have not kept knowl- 
edge if we are unable to spell service in four letters — 
Love. 

III. What has twentieth century Christianity to 
say to this age? The modern Herodian and the 
modern Pharisee are obsessed with the same diffi- 
culties which embarassed their ancient congeners — 
shall we pay tribute to Caesar or not? And this 
not always to get a solution but to create a dilemma. 
The church has a message to men whether they 
will hear or whether they will forbear. When we re- 
member that "the kingdoms of this world" are to 
"become the kingdoms of our Lord and of His 



21 



Christ/' it is the duty of the Church, while teaching 
men in the world to be scrupulous in "rendering 
unto Caesar the things which are Caesar's," to be 
constantly keeping before Caesar that he himself 
is God's. Thus Christianity seeks to resolve all 
duties into a higher synthesis. The earth is the 
Lord's and "all that therein is." 

When Christianity wins men to accept the co- 
ordination of duties and put them into enlightened 
practice; when whatever a man's environment may 
be he renders to God the things that belong to God ; 
when she teaches society that "society, to be society, 
must have society" ; when she develops man so that 
for him it is his desire to be "his brother's brother," 
when she brings men to see that there is honor in 
loyalty to Caesar, but there is worship in service to 
God ; when she makes "the effect of the Church upon 
society the final test of her faithfulness" ; when she 
has translated herself into humanity and into State, 
into legislation and into law; into commerce and 
into industries, into homes and into service; and 
when she brings men to rediscover and interpret 
themselves in the light of the Incarnation — then she 
will have had her say and Caesar will have been 
converted. To this end does twentieth century 
Christianity aim to justify herself to God, and jus- 
tify her own existence in the sight of all mankind. 



22 



My brother : you have been chosen to the highest 
office within the gift of the Church. Men rightly es- 
teem this office to be an honor — an honor "which 
no man taketh to himself." The honor of the office, 
however, weighs but little compared with its re- 
sponsibilities. You will have cares which no one can 
share ; you will have duties which may not be dele- 
gated ; you will have to exercise discipline ; to dare, 
when necessities arise, to be unpopular, for God and 
the Church's sake. You will miss many of the inti- 
mate associations and close pastoral relations of the 
parochial life. You will have hours when there is 
just a great human loneliness in a life separated, not 
from your brethren, but for your brethren. Your 
associations with all men will broaden, and your 
associates for companionship and sweet converse 
sake will decrease. This is not their wish nor yours ; 
it is a necessity and a sacrifice made in the peculiar 
work of this office. But despite the interruptions 
which occur, and the less frequent intercourse with 
those whom you have learned to love, the joy of 
service will be your compensation for all the sacri- 
fices required in entering upon your new field. 

Here, at our National Capital, you have a unique 
strategic position requiring the faithfulness of one 
who realizes that his call is to serve the Lord Christ. 
If God be for you, who can be against you ? Spiritual 
leadership will count for far more than worldly wis- 



23 



dom. Preach Christ and His cross, though to some 
they be a stumbling block — and to others they seem 
but foolishness. The power of God will confound 
the wisdom of the world. 

You have been chosen by your own people out of 
your people, and you have taken just as much risk 
as they. You, as well as the whole Church, are en- 
titled to believe that you will have all the prayers, 
the loyalty and the co-operation to which the clergy 
and laity of this diocese are committed by their 
action in electing you their chief shepherd. Never 
let your faith waver in the confidence that this will 
be yours in rich abundance. We have come to 
elevate you to this high office and to wish you God 
speed in your many and great labors. To you and 
your people may God give his blessing and that 
"peace which the world cannot give." 

My brother! My friend! My classmate! God 
bless you! May He guide you to do His will and 
find you faithful in all your work ! 



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